principle than any to which the great poet would confine himself. We propose simply to make the Bible our guide, regardless whether ideas emanating from other quarters may agree or disagree with our conclusions. For, after all, it is from Scripture alone we can safely draw instruction upon a question which lies so much beyond the scope of man's present observation and experience. This principle is the more necessary to be asserted, from the difficulty of resisting, when once embarked in an aerial speculation, the temptation to soar into the regions of fancy.

The word Angel, whether we refer to the Greek term from which it is formed, or the Hebrew which it translates, signifies a messenger. Now, as the word messenger relates to the office or agency, and not to the nature of the person employed, it is evident it may be applied to very different kinds of beings, for the simple purpose of describing their delegation or appointment, when entrusted with a message. Accordingly we find the word Angel or Messenger sometimes given to the Son of God, "The Angel of the Covenant;" sometimes given to men, as when the angels or presiding ministers of the seven Churches are spoken of in the book of Revelation; the idea, in all probability, being, that they were appointed in their several vocations to preach the Gospel-that is, to deliver the great message of salvation to their fellow sinners. Setting aside this application of the term either to the Son of God or to mere men, as not falling within the purpose of our present inquiry, we remark, that the same word is for the most part employed by the sacred writers when speaking of beings

It is to this

of a different order from God or man. class of beings that our attention must now be directed. Yet, before actually entering upon the investigation, we are stayed by one other use of the term which has been alleged. I say alleged, for the correctness of the exposition is far from certain. I allude to what is called the impersonal use of the word—that is, when it is supposed to indicate inanimate agencies, not those of real persons. Thus, in the passage, "Who maketh his angels spirits; his ministers a flaming fire," it is inferred by some that winds and fires are spoken of as angels or messengers, that is to say, instruments by which God performs his will. So also when Jacob speaks of "the angel who redeemed him from all evil"-when the psalmist affirms that "the angel of the Lord encampeth round about them that fear him; " these passages are said to signify, not personal angels, but merely the providence and protection of God. Again, when it is declared, "He cast upon them (the Egyptians) the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them," this is construed to denote no more than the plagues of Egypt. But assuredly all such passages admit of a personal interpretation, inasmuch as the beings about whom we are now more particularly to speak, may in all these instances be well understood as personally employed, and sent to produce the effects referred to. Passing on from the meaning of the word, I assume, without scriptural citation (for this will abundantly be exhibited in our progress) the existence of a class of beings called angels.

Their activity is no less clear than their existence. These points being assumed, the next which we have to notice is their invisibility. Though such beings exist, and are actively engaged, we certainly do not ordinarily see them. This is not to be attributed to their agency being now withdrawn from the world; for even if we were to admit that supposition—a supposition, by the way, totally unfounded-it is certain that, in primæval periods, when their agency is known as matter of history to have been employed about men, their persons, though occasionally made visible, were as a general rule concealed from human view. And hence, if we were devoid of other intimations regarding their present employment about us and our affairs, it might rather be inferred from what is related of the past, that, though invisible, they are still actively engaged in human concerns, than that their present invisibility implies the withdrawal of their agency.

Of angels, there are, as the Scripture teaches us, two very opposite kinds. There are good angels, and there are bad angels. To both of these the three qualities of which we have spoken are common-personal existence, active agency, and invisibility.

To angels, both good and bad, there belong powers vastly superior to those of mortals; and hence we find them employed by the supreme Being, who exercises his irresistible control, not only over the obedient, but likewise over the most rebellious, to produce effects transcending the limits of mere human agency.

Another fact which we may notice, is, that each kind of spirits, good and bad, is subdivided into seve

ral ranks or orders, indicating, probably, gradations of authority, power, capacity, as well as of glory and goodness on the one hand, of wickedness and misery on the other. Thus we read, in reference to good angels, of one at least (Michael) who is called an archangel; and that there are other archangels may be concluded from Michael being called, not the chief prince, but "one of the chief princes." Dan. x. 13. We likewise read of cherubim and seraphim, and of angels, principalities or authorities, and powers. On the other hand, we read, in reference to evil angels, of "principalities," of "powers," of "the rulers of the darkness of this world," of "the prince of the power of the air,” of "the chief of the devils," and of one spirit taking with him " seven other spirits more wicked than himself." It further appears, that angels, whether good or bad, are of countless numbers. St Paul speaks of the "innumerable company of angels," to whose society the Gospel invites believers. And in one of the apocalyptic hymns the voice of praise comes forth from many angels, and the number of them was ten thousand times ten thousand, and thousands of thousands." Again, on the other hand, the multitudinous character of the evil spirits is signified by the answer rendered by one of the devils to our Lord, declaring that his name was Legion, because many devils had entered even into one man; and it seems that Satan has his hosts or armies of wicked spirits.

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Presuming that the points which have been above glanced at only in a cursory manner, will easily find corroboration in the memories of all who are familiar with the language and the truths of Scripture, I pro

ceed to a more detailed investigation of our subject, and shall pursue the following method :

I. I will consider first the nature, character, condition, and agency of good angels, as they may be gathered from those testimonies of Scripture which speak of them collectively or in companies.

II. Secondly, the nature, character, condition, and agency of good angels, as they may be gathered from the testimonies of Scripture, which speak of the acts or apparitions of individual angels.

III. and IV. The same points will be considered respecting evil angels, both collectively and individually.

I. Then, we are to consider the nature, character, condition, and agency of good angels, as they may be gathered from those testimonies of Scripture which speak of them collectively or in companies. The first passage in which a body of angels is brought under our distinct notice is that which informs us that, when God drove out the man, he placed at the east of the garden cherubims and a flaming sword, which turned every way, to keep the way of the tree of life.

The word cherubim, or, as it is translated, cherubims, is of plural form, and therefore I take it to denote a body of celestial beings, not an individual; though neither the number employed, nor the reason of assigning the office to more than one, is specified. What particular rank among the heavenly spirits may be signified by the word cherubim, is a point upon which we are ignorant; but there seems no reason to doubt the received interpretation, that the cherubim